Introduction

2021 ◽  
pp. 1-20
Author(s):  
Rik Van Nieuwenhove
Keyword(s):  
Holy Spirit ◽  
Broad Sense ◽  
Strict Sense ◽  
The Holy Spirit ◽  
Theoretical Wisdom ◽  
The Moment ◽  
Cognitive Virtue

This chapter sketches the nature of contemplation. In the strict sense contemplation refers to the moment of insight after speculative reasoning. In the broad sense of the word, however, it refers to a receptivity to God that all Christians should cultivate. It is important to distinguish between these different meanings and the corresponding varied notions of wisdom (theoretical wisdom; as cognitive virtue; and as gift of the Holy Spirit) if we want to avoid attributing inconsistencies to Aquinas (who in ST I, q. 6, a. 6, ad 3 argues that the gifts are not necessary for contemplation but elsewhere (ST II-II, q. 45, a. 3) emphasizes their necessity for contemplation (in the broad sense)). Against the current of today’s scholarship the chapter also argues that Christian contemplation is included in Aquinas’s notion of ‘imperfect happiness’ on earth. The chapter concludes with an outline of the book.

scholarly journals Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”

Vox Patrum ◽  
2016 ◽  
Vol 65 ◽  
pp. 141-154
Author(s):  
Bogdan Czyżewski
Keyword(s):  
Holy Spirit ◽  
Essential Elements ◽  
The Body ◽  
Material Body ◽  
Early Christian ◽  
The Earth ◽  
The Holy Spirit ◽  
The Creation ◽  
The Moment ◽  
Natural Decomposition

The article aims at the presentation of the exegesis of Gen 2:7 made by some early Christian writers. Their interpretation contains three essential elements. Fathers start with pointing out the matter as a material from which God created man. Although the human body undergoes natural decomposition, it is not be­cause of the material from which it is built, but because of its frailty due to sin. Fathers also pay attention to the soul, which has its source in what Genesis calls the breath of God. However, it did not exist before the creation of the material body, as proclaimed by Origen, but was created along with the body. The soul animates the body putting it in motion. Although man was formed from the dust of the earth by the hands of God, he should be seen as a spiritual being. Whereas the soul is created, the body has been formed and this clearly differentiates the two. Due to the greatness and grandeur of man, he cannot be reduced to animal being, as it has a rational soul that animates his body. Finally, the third thread in connec­tion with the exegesis of the Gen 2:7 indicates the union of the body and the soul at the moment of creation. It occurred at the time when God breathed into man’s nostrils and put in some part of his grace. This does not mean, however, that the nature of God has changed into the soul of man. Not only did the first man receive the breath of God – everyone gets a second breath, the Holy Spirit, which leads to the creation of a new humanity.

scholarly journals Implikasi Teologis Makna Peristiwa Pentakosta Dalam Kisah Para Rasul 2: 1-13

2021 ◽  
Vol 1 (1) ◽  
pp. 69-82
Author(s):  
Daido Tri Sampurna Lumbanraja
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Literature Research ◽  
The Holy Spirit ◽  
Book Of Acts ◽  
The Moment ◽  
Acts 2

Naturally the discussion about the Spirit leads to the book of Acts which is the basis of the Baptism of the Holy Spirit by the Pentecostal school. As Pentecostalism developed, advocates emerged as people who were trained theologically, so that the discussion became moreweighty with the consensus that the interpretation of Acts must be carried out responsibly by applying correct hermeneutic principles. The author is interested in delving deeper into the text about the Holy Spirit from the events of Pentecost, namely Acts 2: 1-13, by applying hermeneutic principles in an exegetical study. Therefore, this article uses a type of literature research to support exegetical studies of the text of Acts 2: 1-13. The results obtained were in the form of interpretations of the Pentecost event, namely: the moment of the outpouring of the Holy Spirit as the fulfillment of God's promise and the moment of the outpouring was the fulfillment of the promise regarding the Power of the Holy Spirit as empowerment to become a witness of Jesus Christ. This article also includes the theological implications of today's Pentecost events. Secara natural diskusi mengenai Roh Kudus mengarah pada kitab Kisah Para Rasul yang menjadi landasan pengajaran tentang baptisan Roh Kudus oleh aliran Pentakosta. Seiring dengan berkembangnya aliran Pentakosta, bermunculan para advokat sebagai orang-orang yang terlatih secara teologis, sehingga diskusi menjadi lebih berbobot dengan adanya konsensus bahwa penafsiran Kisah Para Rasul, harus dilakukan secara bertanggung jawab dengan menerapkan prinsip-prinsip hermeneutik yang benar. Penulis tertarik untuk mengkaji lebih mendalam teks mengenai Roh Kudus dari peristiwa Pentakosta, yaitu Kisah Para Rasul 2: 1-13, dengan menerapkan prinsip-prinsip hermeneutik dalam suatu studi eksegesis. Dengan demikian artikel ini menggunakan jenis penelitian kepustakaan untuk mendukung studi eksegesis terhadap teks Kisah Para Rasul 2: 1-13. Hasil yang didapat berupa pemaknaan terhadap peristiwa Pentakosta, yaitu: momen pencurahan Roh Kudus sebagai penggenapan janji Allah dan momen pencurahan adalah penggenapan janji mengenai Kuasa Roh Kudus sebagai pemberdayaan untuk menjadi saksi Yesus Kristus. Artikel ini juga menyertakan implikasi teologis peristiwa Pentakosta pada masa sekarang.

The Syriac Sources for Isaac of Nineveh’s Development of Wonder and Astonishment

2017 ◽  
Author(s):  
Jason Scully
Keyword(s):  
Conceptual Framework ◽  
Holy Spirit ◽  
The Future ◽  
The Holy Spirit ◽  
The Moment ◽  
To Receive ◽  
Technical Terms

This chapter shows that Isaac derives his conceptual framework for the concept of ecstasy, along with the technical terms wonder and astonishment, from sources that were originally written in Syriac. In particular, both Ephrem and John the Solitary situate wonder and astonishment within the framework of the future world, which means that Isaac’s desire to frame wonder and astonishment in terms of the mind’s ability to wander into heaven and acquire knowledge of the future world demonstrates his dependence on a trajectory of thought that arises from these two authors. Isaac, however, offers the distinct contribution of describing this connection between wonder and knowledge of the future world with the language of itinerancy. According to Isaac, perfect Christians obtain heavenly knowledge during the moment of prayer, when their minds become itinerant and wander into heaven in order to receive a pledge of the heavenly mysteries from the Holy Spirit.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

The Revolutionizing of the Revolution

2017 ◽  
Author(s):  
R. R. Palmer
Keyword(s):  
French Revolution ◽  
Point Of View ◽  
Strict Sense ◽  
French Government ◽  
Thing In Itself ◽  
Set Up ◽  
The Moment ◽  
The French Revolution ◽  
The Revolution

In 1792, the French Revolution became a thing in itself, an uncontrollable force that might eventually spend itself but which no one could direct or guide. The governments set up in Paris in the following years all faced the problem of holding together against forces more revolutionary than themselves. This chapter distinguishes two such forces for analytical purposes. There was a popular upheaval, an upsurge from below, sans-culottisme, which occurred only in France. Second, there was the “international” revolutionary agitation, which was not international in any strict sense, but only concurrent within the boundaries of various states as then organized. From the French point of view these were the “foreign” revolutionaries or sympathizers. The most radical of the “foreign” revolutionaries were seldom more than advanced political democrats. Repeatedly, however, from 1792 to 1799, these two forces tended to converge into one force in opposition to the French government of the moment.

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